I’ve been investigating Samkhya & Buddhism connection for a while. There’s quite a lot of similarities between the two traditions (and some differences).
It’s interesting to me that Kapila, founder of Samkhya school, is mentioned as a past Buddha, and Buddha’s hometown is called after him, Kapilavattu (though there are some commentarial explanations that say it refers the the same word for colour tawny).
Sāṁkhya Kārikā (4th century CE) is the earliest surviving systematic text of Sāṁkhya. Earlier traces of Sāṁkhya ideas appear in Mahābhārata - Bhagavad Gītā.
I don’t know if ideas in Kārikā belonged to Kapila as per the closing declaration, and to what extend it might be influenced by Buddhism. But some of the phrasings and declarations should feel familiar to Sutta readers.
It is interesting to note the very similar phrasings, especially mention of duḥkha; saying worldly remedies (like Ayurveda) or heavenly attainments (as described in Vedas) are insufficient for a full release; negation of self; one who attains liberation in this life and waits for the final death.
It is also a very gentle system - just as a dancer, having exhibited her skills to the audience, concludes her dance, so also does Prakriti (manifest) cease to function after having exhibited herself to Purusha (witness). Italics are my paraphrasing for the terms.
Prakriti is described generous by nature, working through multiple means, to fulfill the purpose of ungrateful Purusha without any benefit for herself.
It is not clear to me what the final liberation for a completely passive, unchanging witness Purusha would look like, since anything that is subject to change, ceases as Prakriti ceases to function. As Purusha in this system, as I can see, is not even aware of itself - it is only through the actions of Prakriti that Purusha is deduced and realised.
For wanderers unafraid of poetic interpretation, this might just be an allegory to explain the end of experience. Although, like with Thai Forest Tradition and eternal vinnana camp, this might be read as a positive ontological state.
Here’s where I thought Sutta readers might find interesting similarities:
(72 Karikas | Yoga Sutra Study)
1: From the torment caused by the three kinds of suffering (duḥkha), a desire arises for inquiry into the means of terminating this suffering. If it is said that this desire is superfluous since visible means exist, we reply, not so; because these visible means provide a solution which lacks certainty and permanency.
2: Similar to the obvious means, the means prescribed in the scriptures (vedas) are also ineffective as they are linked with impurity, decay and excess. The means contrary to both, derived from the discriminatory knowledge of the Manifest, Unmanifest and the Knower (soul/Purusha), are superior.
10: The manifest is dependent on a cause, non-eternal (transient), non-pervasive, active, has multiple forms, dependent, serving as a mark/pointer (for inference), aggregate of parts and is subordinate. The unmanifest is the reverse of all this.
19: And, from that contrast it is established that the Purusha is the pure witness. He is ever free, neutral, a spectator and a non-doer.
20: Thus, from their union, “linga” (buddhi etc.), even though without consciousness, appears to have consciousness. Moreover, even though the activity happens due to the three gunas, the indifferent one (Purusha) appears as the agent.
21: For the exhibition of the Prakriti to the Purusha and for the liberation of the Purusha, union between Purusha and Prakriti happens just as the union between the lame and the blind. Creation proceeds from this union.
45: By virtue, one attains ascent to higher planes; by non-virtue (vice), descent to the lower planes; from wisdom is attained liberation; and bondage from the reverse (ignorance).
62: Thus, Purusha is never bound, never released nor does it go through transmigration. Prakriti, on the other hand, being the support for the entire creation, goes through transmigration, is bound and is also released.
64: Thus, through the study of the tattvas (25 principles), the conclusive, pure, incontrovertible, the ultimate knowledge is obtained as per which one knows: “I am not”, “nothing is mine”, “not-I”.
66: One (Purusha) is indifferent like a spectator in a stage play; the other (Prakriti), saying ”I have been seen”, ceases to act. Now, even though they may be in proximity with each other, there is no more motivation for creation.
67: On the attainment of true knowledge, virtue and the rest (the attributes of Buddhi) cease to function as the cause. However, Purusha continues to stay with the body on account of the samskaras, just like a potter’s wheel that continues to spin even after the potter has stopped the effort to turn the wheel.
68: When, in due course, Prakriti has ceased to act, Purusha, having attained separation from the body, its purpose having been fulfilled, attains final and absolute liberation.
